The influence of Judeo-Christianity on world culture has been staggering. The first politically-successful monotheistic religion, its membership originates predominantly among the peoples of Europe and the Middle East who currently control most of the world through their national economies. Judeo-Christian dogma has found its way into government, law, social thinking, language and commerce through acceptance in common culture. Their symbolism and superstition are impregnated into our mindsets by entertainment, media and pop referentialism. And their wars continue to the present day.
I. Judeo-Christianity is the basis of Western moral symbolism
Western societies are held together by behavioral convention which has as its basis a shared belief in social morality, or the politically-savvy compromise behavior that navigates the personal and group neuroses of a herd of humans. As is both necessary and dangerous, the impulse of manipulation which has thus far been the basis for all societies in recorded history unites a group to achieve the goals conceived by a few. This morality historically originates in Christianity, which came into Europe at roughly the same time roving bands of Moorish Jews invaded southern Spain and Italy, bringing their culture and religion as well. When Christianity hit mainstream Europe, the new religion was instantly both popular and horribly effective at spreading death.
.jpg) Never known for their tolerance, Christians immediately became an indirect cause of the Black Plague when their social prohibition against bathing (on the grounds that it reduced mortification of the flesh, or earthly torment felt in a mirror of their prophet's martyrdom) created an environment so filthy that rats were common. To the south the Moors gained themselves not only a distasteful reputation for conniving and brutality, but also a permanent enemy in the rabid Christians of the time, who immediately murdered Moors and many others in a series of Inquisitions designed, seemingly, to purge the world of both losers and interesting people. The slave trade was blooming and, as this site documents, both Jews and Christians worked opposite ends of the slave trade: Jews financing while Christians undertook inhumanity against the unsaved.
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In the new world, America, Puritanism took on a broader importance when its precepts became used to justify the expansion of a vast industrial nation, and through that, the colonial politics of taking raw materials (including people) from less civilized areas to make vast profit in commerce. In this view, Indians and nature itself were chaotic and represented a lawless evil naturalism against which social order and morality were the only bulwark. Any successes gained while fighting for God became the profit of the fighter. Soon new farms, businesses and churches were gaining from the American windfall as more European and Asian immigrants arrived. The industrial revolution took them all in and used them for jobs tedious enough to require religion in their workers to avoid immediate suicide.
The Puritan extension of Christianity was the closest to Judaism or Islam of any variants so far. Material reward determined favor with the heavens and social status, and as a natural process of intelligent effort, was the gift of an allknowing "God" to his servants. The land and nature were like this life a practice for the next, so what mattered was making a stable society in order to "do (moral) good" while using that pretext to become wealthy. Americans raped, plundered, and polluted like no one before them. Yet churches were everywhere, and as in the British society of a hundred years before, Jews were becoming increasingly powerful in industry. As American as any other larcenists, Levi Strauss, Joseph Singer and Sachs among others came to the United States to make their millions and did from the credulity and personal needs of others. No longer was loneliness poetic - it was something which God, a good job and a Hallmark(tm) saying would fix for the return to productivity.
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The electromechanical vibrator emerged in the 1880s as a medical instrument designed to mechanize massage techniques used by physicians since antiquity. Among these was vulvular massage to orgasm as a treatment for hysteria in women. The sexual character of the therapy was camouflaged in medical rhetoric which characterized female arousal as a pathological syndrome from which relief was obtained in "hysterical paroxysm". Manual massage was fatiguing and slow, however, and water and steam-powered methods capital-intensive; when portable vibrators powered by line electricity became available at the turn of this century they quickly became the dominant medical massage technology until the appearance of vibrators in erotic films in the 1920s eroded the instrument's social camouflage.
from "Socially Camouflaged Technologies: The Case of the Electromechanical Vibrator" by Rachel Maines in IEEE Technology and Society Magazine Vol 8, #2, Jume 1989., as quoted in Urban Legends |
Fast forward: the U.S.A. is now the world's most powerful country, has "One Nation Under God" printed on its currency, and features elections in which all major candidates are expected to talk affirmatively about their Judeo-Christian faith. And you'd better like it too, because to object might soon be a hate crime. Christians own one major television network (Fox) and Jews own every other, which is why the heavily moralistic and sentimental content of television now is unsurprising, as were the preachy and maudlin musicals and radio plays of the 1950s.
There is a heavy push for tolerance of every race and creed, including a strong front of Christians and Jews who both believe themselves to be heavily persecuted. Jews will not stop talking about the "Holocaust," which was a German mass murder of Jews apparently in revenge for the Moorish invasion of Europe, and Christians insist there are conspiracies of Satan in government, corporations and social organizations. What they won't tell you is that the conspiracy is within.
II. Morality is a basis for permanent authority conditioning within society.
In the pantheistic and polytheistic systems preceding Judaism, gods were not responsible for their actions any more than humans are in a consideration free of social pretense. With the advent of monotheism, or the worship of a single god, suddenly all that existed in religious thinking was tied to one deliberate personality with whom one would negotiate. Morality is the language of political symbolism in that it is an artificial measurement of the world arbitrarily defined to be convenient to humanity, reflecting human values of social compromise and blind tolerance, and it is a way for humans to feel of "higher" values systems than the chaotic, death-like natural world they see from this mindset. As a result, the "good"/"evil" and "right"/"wrong" conditioning provides a handle on likely reaction; since Puritanism, Judeo-Christian morality has equated commerce with "good" and tribalism/nationalism with "evil."
Any ideology or state will seek ultimate power, and the history of the civilized world thus far is uniformly populated by empires who existed by manipulation of large populations for abstract results. The current neoliberal regime is no different, using symbols and sentiments associated with religious feeling to guide nations toward war, monitoring, or economic control. 
Aided by mass media and large national states of diverse and diversely aware populations, governments in the modern and postmodern eras use morality almost exclusively as a manipulation justifying power. As we can see from literature and history, this is a trademark of Judeo-Christian activity: using a "text" of ostensible benevolent behaviors behind which lies a "subtext" of self-serving, subjectively beneficial tendencies. Absolute commands, such as "Fight evil!" or "Work hard for the Right Side!," are hard to resist in social situations when every other visible person is serving. With world powers tending toward a global neoliberalist state, all motivations except pure morality and the accompanying sentiment are gone.
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III. Morality as a Source of Final Conflict for Humankind
And so we come to the final argument against Judeo-Christianity: it is inevitable that by its appeal to the broader base of less capable people that forms the foundation of ever labor-based civilization thus far documented, Judeo-Christian ideals in secular form will prevail throughout the first world nations. Morality finds a way to contain all of the "bad" (suffering-causing) events in life in an external container, not admitting them as necessary to either a) life as a process or b) the whole composition of the individual. Morality neutralizes "evil" in that since negativity is taboo, decisive disagreement which might prompt quarrel is impossible; the social compromise absorbs ideology except for a basic moral commandment against suffering. Since by this logic those who follow morality are "good," the cause of suffering must be external, and the moral warrior must always search for that which causes suffering and remove it: herein lies the problem. From the Crusaders to the slave traders to modern liberals, the impulse toward morality hides advantageous behaviour behind justifications of obedience.
If two states are competing for a resource and inflict war upon one another through subtle or direct means, the two will be mutually inflicting suffering and thus mutually evil, but mutually suffering while the other has inflicted "evil" and thus mutually good. Hence we return to a state of nature: the polar abstractions of humankind neutralized, the sides must fight it out to see which God favors. |
Further, it is inevitable that by the nature of Judeo-Christian logical constrictions the human psychology itself will react poorly to this phenomenon, resulting in projection and a final conflict in which all sides are fighting the Great Satan with none realizing it is within.
Since each state will wish to absolutely motivate its citizens, each state will have a morality. In the middle east, Arabs and Jews have been divided along these lines for years; in the West, Jews and Christian gentiles; in the colonial states, the empire and its subjugate. There is no possibility but endless war.
Were humanity confined to the technology of say, the middle ages, this situation would be less problematic than in the current age of nuclear, biological and chemical threats. If future generations wish to shake the "enemy within" which has plagued the best intentions of past generations, they must recognize that Judeo-Christianity is superstition which bears paradoxical "moral" symbolism that manipulates our basic psychology, and therefore as a political force it represents a movement which must be neutralized. The proof is all around you: support war - total war - against Judeo-Christianity.
IV. How do we move "beyond good and evil"?
Although most of our learning centers around good and bad, color and darkness, or ones and zeroes, we have come to recognize in the fields of computer science, physics and philosophy that this form of "containership," or symbolic association of boundaries with phenomena as a means of reference, is far too limiting to express both Heisenbergian and overall design relevance concerns at any scale beyond the immediate. Since our culture and morality have a basis in God and waiting for moral judgment, the industrialized world (Judeo-Christians have power on all seven continents) has never faced this ambiguity. Some of this has to do with avoiding death and realizations of mortal insignificance, but a great deal involves fear of others and of showing weakness, which goes back to morality itself.
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[8.1] But you do not comprehend this? You are incapable of seeing something that required two thousand years to achieve victory? -- There is nothing to wonder at in that: all protracted things are hard to see, to see whole. That, however, is what has happened: from the trunk of that tree of vengefulness and hatred, Jewish hatred -- the profoundest and sublimest kind of hatred, capable of creating ideals and reversing values, the like of which has never existed on earth before -- there grew something equally incomparable, a new love, the profoundest and sublimest kind of love - and from what other trunk could it have grown?
[8.2] One should not imagine it grew up as the denial of that thirst for revenge, as the opposite of Jewish hatred! No, the reverse is true! That love grew out of it as its crown, as its triumphant crown spreading itself farther and farther into the purest brightness and sunlight, driven as it were into the domain of light and the heights in pursuit of the goals of that hatred -- victory, spoil, and seduction -- by the same impulse that drove the roots of that hatred deeper and deeper and more and more covetously into all that was profound and evil. This Jesus of Nazareth, the incarnate gospel of love, this "Redeemer" who brought blessedness and victory to the poor, the sick, and the sinners -- was he not this seduction in its most uncanny and irresistible form, a seduction and bypath to precisely those Jewish values and new ideals? Did Israel not attain the ultimate goal of its sublime vengefulness precisely through the bypath of this "Redeemer," this ostensible opponent and disintegrator of Israel? Was it not part of the secret black art of truly grand politics of revenge, of a farseeing, subterranean, slowly advancing, and premeditated revenge, that Israel must itself deny the real instrument of its revenge before all the world as a mortal enemy and nail it to the cross, so that "all the world," namely all the opponents of Israel, could unhesitatingly swallow just this bait? And could spiritual subtlety imagine any more dangerous bait than this? Anything to equal the enticing, intoxicating, overwhelming, and undermining power of that symbol of the "holy cross," that ghastly paradox of a "God on the cross," that mystery of an unimaginable ultimate cruelty and self-crucifixion of God for the salvation of man? [8.3] What is certain, at least, is that sub hoc signo' Israel, with its vengefulness and revaluation of all values, has hitherto triumphed again and again over all other ideals, over all nobler ideals. 9 [9.1] "But why are you talking about nobler ideals! Let us stick to the facts: the people have won -- or 'the slaves' or 'the mob' or 'the herd' or whatever you like to call them -- if this has happened through the Jews, very well! in that case no people ever had a more world-historic mission. 'The masters' have been disposed of; the morality of the common man has won. One may conceive of this victory as at the same time a blood-poisoning (it has mixed the races together) -- I shan't contradict; but this in-toxication has undoubtedly been successful. The 'redemption' of the human race (from 'the masters,' that is) is going forward; everything is visibly becoming Judaised, Christianised, mob-ised (what do the words matter!). The progress of this poison through the entire body of mankind seems irresistible, its pace and tempo may from now on even grow slower, subtler, less audible, more cautious -- there is plenty of time. -- To this end, does the church today still have any necessary role to play? Does it still have the right to exist? Or could one do without it? Quaeritur. It seems to hinder rather than hasten this progress. But perhaps that is its usefulness. -- Certainly it has, over the years, become something crude and boorish, something repellent to a more delicate intellect, to a truly modern taste. Ought it not to become at least a little more refined. -- Today it alienates rather than seduces. -- Which of us would be a free spirit if the church did not exist? It is the church, and not its poison, that repels us. -- Apart from the church, we, too, love the poison. -- " [9.2] This is the epilogue of a "free spirit" to my speech; an honest animal, as he has abundantly revealed, and a democrat, moreover; he had been listening to me till then and could not endure to listen to my silence. For at this point I have much to be silent about. 10 [10.1] The slave revolt in morality begins when ressentiment itself becomes creative and gives birth to values: the ressentiment of natures that are denied the true reaction, that of deeds, and compensate themselves with an imaginary revenge. While every noble morality develops from a triumphant affirmation of itself, slave morality from the outset says No to what is "outside," what is "different," what is "not itself"; and this No is its creative deed. This inversion of the value-positing eye -- this need to direct one's view outward instead of back to oneself -- is of the essence of ressentiment: in order to exist, slave morality always first needs a hostile external world; it needs, physiologically speaking, external stimuli in order to act at all -- its action is fundamentally reaction.
[10.2] The reverse is the case with the noble mode of valuation: it acts and grows spontaneously, it seeks its opposite only so as to affirm itself more gratefully and triumphantly -- its negative concept "low," "common," "bad" is only a subsequently-invented pale, contrasting image in relation to its positive basic concept -- filled with life and passion through and through -- "we noble ones, we good, beautiful, happy ones!" When the noble mode of valuation blunders and sins against reality, it does so in respect to the sphere with which it is not sufficiently familiar, against a real knowledge of which it has indeed inflexibly guarded itself: in some circumstances it misunderstands the sphere it despises, that of the common man, of the lower orders; on the other hand, one should remember that, even supposing that the affect of contempt, of looking down from a superior height, falsifies the image of that which it despises, it will at any rate still be a much less serious falsification than that perpetrated on its opponent -- in effigy of course -- by the submerged hatred, the vengefulness of the impotent. There is indeed too much carelessness, too much taking lightly, too much looking away and impatience involved in contempt, even too much joyfulness, for it to be able to transform its object into a real caricature and monster. |
Things that are useful: People essentially want to do well for themselves and others, but we are all born ignorant. Learning and logical method are the only means of perception worthy of human time. Entertainment and other life-filling activities are often avoidance of the realizations we need to make in order to be able to see what we desire. Robots collaborating on tasks "learn" politeness and courtesy out of practicality; it's faster. In the same way humans will learn honor and transcend the fearful nature of morals, if not in whole in a separatist group we will form a new subspecies devoted to existence beyond good and evil and other neuroses for the sake of refining mind and body to peak achievement. Through effectiveness and logical design, in changing our world we have pulled ourselves from being apes eating roots and berries to our current position, where we have a chance at a reasonable future. Yet we are masters of this world, and for now, we are fooled by the symbolism of our own fears. Whether or not we choose a more hopeful future hangs in the balance, but one thing is for certain: this potential path of development does not include superstition.
